Character Building in Islam

International Islamic University Islamabad

Department of Technology Management

Facility of Management Sciences

ARABIC II

CHARACTER BUILDING IN ISLAM

GHULAM MUHIUDIN351-MBAITM/S09

CHARACTER BUILDING IN ISLAM1

0333-7063343

[email protected]

C H A R C T E R B U I L D I N G I N I SL A M

Abstract

The purpose of the project is to find out the guidance in the Holy Quran and Sunnah about the character building of mankind, how people are directed to act in normal routine and in some special condition how they need to behave. It contains some Verses of Quran where Al-mighty Allah is directing towards a good character to be adopted by every Muslim so that he can his this life and hereafter also. There are more than fifteen Hadiths regarding Good Character in which Hazrat Muhammad (Sallay Allah Alaihe WaAlehi Wasalam) is guiding us about how to adopt a good character and how to retain it to live a better life and let other to live a better life also.

There are 60 Quotes from Holly Quran listed in the document containing the guideline for mankind

There is little bit comparison between Human's findings and Devine Source about Character Building.

Ghulam Muhiudin MBAITM20

International Islamic University Isalamabad


Table of Contents

Title Page No.

Western Definitions of Character 1

Moral System in Islam 2

Allah-Consciousness 4

Social Responsibility 6

Parents 6

Other Relatives 7

Neighbors 7

14 Hadiths on Character Building 8

Why Do We Lack Character? 10

Muslim Character: Quranic Way of Life 11


CHARACTER BULIDING IN ISLAM

Islam is a complete way of life. There is complete guidance for mankind in Quran and Sunnah by which one can live a better life and make his character better.

Let's first have a look at some western definitions of Character, who think of them self as best nation in the world what they have found from human findings and what they are saying about character, what their scholars say about character. Then we will move to our main topic which is Character Building in Islam.

Western Definitions of Character

Morality is character. Character is that which is engraved. Character is really inwardness. Immorality as energy is also character, but to be neither moral nor immoral is merely ambiguous. (Soren Kierkegarard in The Present Age, page 15)

Character is the manifestation of Truth, and Truth is the conformation of Appearance to Reality. (Professor Whitehead in Adventures of Ideas, page 309)

Character is adopting ‘Good' and good is the movement in the direction of home, ‘evil' is the aimless whirl of human potentialities without which nothing can be achieved and by which, if they take no direction but remain trapped in themselves, everything goes away. (Martin Bubar in Between Man and Man, page 78)

Character is the possession of power over oneself; it is the victory over slavery to oneself”. (Berdyaev in Slavery and Freedom, page 47)

Each person should in his acts, and behind them in his thoughts and his emotions, exercise that control which is necessary in order to assure not only harmony in his own personality but also social harmony. (Alexander Loveday in The Only Way)

Character in the most general sense is a man's attitude towards his human surroundings which is expressed in his actions. (Kerschensteiner's essay on The Concept and Education of Characterquoted by (Martin Bubar in Between Man and Man, page 108).

Instead of Many findings still these nations are confused about the proper meaning of character and how to behave in a certain conditions, they go against their own findings and doing what they feel is good. They call their elders with pit names their parents with their


names they leave the parents in old houses, they don’t care about others they just believe in materialism etc. now let's have a look at Islam.

Moral System in Islam

Islam has laid down some universal fundamental rights for humanity as a whole, which are to be observed and respected under all circumstances. To achieve these rights, Islam provides not only legal safeguards, but also a very effective moral system. Thus, whatever leads to the welfare of the individual or the society is morally good in Islam and whatever is injurious is morally bad. Islam attaches so much importance to the love of Allah and love of man that it warns against too much formalism. We read in the Qur'an:

"It is not righteousness that you turn your faces towards the East or West; but it is righteousness to believe in Allah and the Last Day and the Angels, and the Book, and the

Messengers; to spend of your substance, out of love for Him, for your kin, for orphans, for the needy, for the wayfarer, for those who ask, and for the freeing of captives; to be

steadfast in prayers, and practice regular charity; to fulfil the contracts which you made; and to be firm and patient in pain and adversity and throughout all periods of panic. Such

are the people of truth, the Allah-conscious." (2:177)

We are given a beautiful description of the righteous and Allah-conscious man in these verses. He should obey salutary regulations, but he should fix his gaze on the love of Allah and the love of his fellow-men.

We are given four directions:

1. Our faith should be true and sincere,


2. We must be prepared to show it in deeds of charity to our fellow-men,3. We must be good citizens, supporting social organizations, and 4. Our own individual soul must be firm and unshaken in all circumstances.

This is the standard by which a particular mode of conduct is judged and classified as good or bad. This standard of judgment provides the nucleus around which the whole moral conduct should revolve. Before laying down any moral injunctions, Islam seeks to firmly implant in man's heart the conviction that his dealings are with Allah, who sees him at all times and in all places; that he may hide himself form the whole world, but not from Him; that he may deceive everyone but cannot deceive Allah; that he can flee from the clutches of anyone else, but not from Allah's.

Thus, by setting Allah's pleasure as the objective of man's life, Islam has furnished the highest possible standard of morality. This is bound to provide limitless avenues for the moral evolution of humanity. By making Divine revelations as the primary source of knowledge, it gives permanence and stability to the moral standards which afford reasonable scope for genuine adjustments, adaptations and innovations though not for perversions, wild variation, atomistic relativism or moral fluidity. It provides a sanction to morality in the love and fear of Allah, which will impel man to obey the moral law even without any external pressure. Though belief in Allah and the Day of Judgment, it furnishes a force which enables a person to adopt the moral conduct with earnestness and sincerity, with all the devotion of heart and soul.

It does not, through a false sense of originality and innovation, provide any novel moral virtues, nor does it seek to minimize the importance of the will-know moral norms, nor does it give exaggerated importance to some and neglect others without cause. It takes up all the commonly known moral virtues and with a sense of balance and proportion it assigns a suitable place and function to each one of them in the total scheme of life. It widens the scope of man's individual and collective life - his domestic associations, his civic conduct, and his activities in the political, economic, legal, educational, and social realms. It covers his life from home to society, from the dining-table to the battle-field and peace conferences, literally from the cradle to the grave. In short, no sphere of life is exempt from the universal and comprehensive application of the moral principles of Islam. It makes morality reigh supreme and ensures that the affairs of life, instead of dominated by selfish desires and petty interests, should be regulated by norms of morality.

It stipulates for man a system of life that is based on all good and is free from all evil. It encourages the people, not only to practice virtue, but also to establish virtue and eradicate vice, to bid good and to forbid wring. It wants that their verdict of conscience should prevail and virtue must be subdued to play second fiddle to evil. Those who not respond to this call are gathered together into a community and given the name Muslim. And the singular object underlying the formation of this community (Ummah) is that it should make an organized effort to establish and enforce goodness and suppress and eradicate evil.

Here we furnish some basic moral teachings of Islam for various aspects of a Muslim's life. They cover the broad spectrum of personal moral conduct of a Muslim as well as his social responsibilities.


"O you who have believed, be persistently standing firm in justice, witnesses for Allah , even if it be against yourselves or parents and relatives. Whether one is rich or poor, Allah is more worthy

of both. So follow not [personal] inclination, lest you not be just. And if you distort [your testimony] or refuse [to give it], then indeed Allah is ever, with what you do, Acquainted."

Quran Chapter 4 Verse 135

Allah-Consciousness

The Qur'an mentions this as the highest quality of a Muslim:

O mankind, indeed We have created you from male and female and made you peoples and tribes that you may know one another. Indeed, the most noble of you in the sight of Allah is the most righteous of you. Indeed, Allah is Knowing and Acquainted. (49:13)

Humility, modesty, control of passions and desires, truthfulness, integrity, patience, steadfastness, and fulfilling one's promises are moral values that are emphasized again and again in the Qur'an:

And Allah loves those who are firm and steadfast. (3:146)


And hasten to forgiveness from your Lord and a garden as wide as the heavens and earth, prepared for the righteous. (3:133)Surah al Imran

Who spend [in the cause of Allah] during ease and hardship and who restrain anger and who pardon the people - and Allah loves the doers of good; (3:134)

And do not turn your cheek [in contempt] toward people and do not walk through the earth exultantly. Indeed, Allah does not like everyone self-deluded and boastful.

And be moderate in your pace and lower your voice; indeed, the most disagreeable of sounds is the voice of donkeys." (31:18-19)

In a way which summarizes the moral behavior of a Muslim, the Prophet (PBUH) said:

My Sustainer has given me nine commands: to remain conscious of Allah, whether in private or public; to speak justly, whether angry or pleased; to show moderation both when poor and when rich; to reunite friendship with those who have broken off with me; to give to him who refuses me; that my silence should be occupied with thought; that my looking should be an admonition; and that I should command what is right.


Social Responsibility

The teachings of Islam concerning social responsibilities are based on kindness and consideration of others. Since a broad injunction to be kind is likely to be ignored in specific situations, Islam lays emphasis on specific acts of kindness and defines the responsibilities and rights within various relationships. In a widening circle of relationship, then, our first obligation is to our immediate family - parents, spouse, and children - and then to other relatives, neighbors, friends and acquaintances, orphans and widows, the needy of the community, our fellow Muslims, all fellow human beings, and animals.

Parents

Respect and care for parents is very much stressed in the Islamic teaching and is a very important part of a Muslim's expression of faith.

And your Lord has decreed that you not worship except Him, and to parents, good treatment. Whether one or both of them reach old age [while] with you, say not to them [so much as], "uff," and do not repel them but speak to them a noble word. (17:23)

And lower to them the wing of humility out of mercy and say, "My Lord, have mercy upon them as they brought me up [when I was] small." (17:23)


Hadith of the Prophet (salla allahu Alaihi wa salaam)

It is reported on the authority of 'Abdullah that the Prophet of Allaah observed: The best of' the deeds or deedis the (observance of) prayer at its proper time and kindness to the parents.(Sahih Muslim)

Other Relatives

And render to the relatives their due rights, as (also) to those in need, and to the traveler; and do not squander your wealth in the manner of a spendthrift.

Neighbors

The Prophet (PBUH) has said:

He is not a believer who eats his fill when his neighbor beside him is hungry.

He does not believe whose neighbors are not safe from his injurious conduct.

Actually, according to the Qur'an and Sunnah, a Muslim has to discharge his moral responsibility not only to his parents, relatives and neighbors, but to the entire mankind, animals and trees and plants. For example, hunting of birds and animals for the sake of game is not permitted. Similarly, cutting down trees and plants which yield fruit is forbidden unless there is a pressing need for it.

Thus, on the basic moral characteristics, Islam builds a higher system of morality by virtue of which mankind can realize its greatest potential. Islam purifies the soul from self-seeking egotism, tyranny, wantonness and indiscipline. It creates Allah-conscious men, devoted to their ideals, possessed of piety, abstinence, discipline and uncompromising with falsehood. It induces feelings of moral responsibility and fosters the capacity for self-control. Islam generates kindness, generosity, mercy, sympathy, peace, disinterested goodwill, scrupulous fairness and truthfulness towards all creation in all situations. It nourishes noble qualities from which only good may be expected.

Sura al-Ahzab, verse 21

“You have indeed in the Messenger of Allah a beautiful pattern of conduct for any onewhose hope is in Allah and the final day, and remember Allah much.”


14 Hadiths on Character Building

1) “O Abu Huraira, you should have good character.” “What is good character OMessenger of Allah?” “It is to keep ties with he who cuts you off. It is to pardon he whowrongs you. It is to give he who holds back (your rights).”

(Bayhaqi)

2) The best among you

Rasulullah (SAW) said, “Shall I tell you who are the best among you? The best of you are those who when seen are a means of Allah being brought to mind.” Al-Tirmidhi)

3) Spend righteously and teach wisdom

Rasulullah (SAW) said, “There are two kinds of people worth envying: someone whom Allah has made rich and who spends his money righteously, and someone whom Allah has given wisdom and who acts according to it and teaches it to others.” (Al-Bukhari)

4) Thank people

Rasulullah (SAW) said, “He who does not thank people does not thank Allah.” (Al-Tirmidhi)

5) Teaching by example

Abu Qatada (RA) said: “We were sitting in the Masjid when Rasulullah (SAW) came upon us carrying his great granddaughter. She was a child and he was carrying her on his shoulder. The Prophet (SAW) led the people in prayer while she was on his shoulder. When he bowed in prayer, he put her down and picked her up when he got up. He kept on doing this until he finished his prayer.” (Sunan of Abu Dawud)Comment on the hadith: “The purpose behind the action of Rasulullah (SAW) carrying his great granddaughter in the prayer was to set an example for those who considered having daughters and carrying them around as something bad or shameful. Rasulullah (SAW) acted differently from them and carried a girl on his neck in the prayer. Making something clear by example is much more effective than a mere precept.” (Fiqh-us-Sunnah)

6) Acts of kindness

Rasulullah (SAW) said, “Acts of kindness protect one from ruin wrought by evil.”(Fiqh-us-Sunnah)


Rasulullah (SAW) said, “Allah is Kind and He loves kindness. Kindness is not to be found in anything but that it adds to its beauty.” (Sahih Muslim)7) Injustice

Rasulullah (SAW)) said, “If a man suffers injustice and endures it patiently, Allah will grant him strength.” (Fiqh-us-Sunnah)

8) Remember Allah

Rasulullah (SAW) said, “When any group of people remembers Allah, angels surround them and mercy covers them, tranquility descends upon them, and Allah mentions them to those who are with Him.” (Fiqh-us-Sunnah)

“Those who believe, and whose hearts find satisfaction in the remembrance of Allah. for without doubt in the remembrance of Allah do hearts find satisfaction.”(Surah Radd 13:28)

9) Visit the sick

Rasulullah (SAW) said, “Heaven calls out to anyone who visits a sick person: ‘You are good and your path is good. May you enter your residence in Paradise.” (Fiqh-us-Sunnah)

10) The golden rule

Rasulullah (SAW) said, “Do you know who will go first on the Day of Resurrection to the shade of Allah? Those who when given what is right accept it, when asked for something give freely and who judge in favour of others as they do for themselves.”(Al-Tirmidhi)

11) Allah loves you

A man once came to Rasulullah (SAW) with a sheet of cloth and something in his hand. The


man said, “I saw a group of trees and heard the sound of young birds. I took them and put them in my garment. Their mother then came and began to hover around my head. I showed (the chicks) to her and she fell on them. I wrapped them (all) with my garment. They are now with me.” Rasulullah (SAW) said to his companions, “Are you surprised at the affection of the mother for her young? … Allah is more affectionate to His servants than a mother to her young ones. Take (the chicks) back and put them where you found them.” (Abu Dawud)

12) A friendly word

Rasulullah (SAW) told his companions, “Save yourselves from (Hell) even if with half of a date (given in charity), and if that is not available then (save yourselves) by saying a friendly word.” (Al-Bukhari)

13) A place in Paradise

Rasulullah (SAW) said, “Whoever builds a Masjid, seeking Allah’s pleasure, Allah will build for him a similar place in Paradise.” (Al-Bukhari)

14) Avoid anger

A man once said to Rasulullah (SAW), “Teach me some words that I can live by. Do not make them too much for me, lest I forget.” Rasulullah (SAW) replied, “Do not become angry.”

Why Do We Lack Character?

In the light of the foregoing the straight answer to this question is that we lack character because we do not distinguish the human level of life from the animal level; because we do not appreciate the Divine Energy in us, that is, our Personality, the deciding, determining and dynamic agent in Man; and because we do not care for Permanent values in life as taught by the Holy Quran. The answer also helps to show the way to develop character, namely, that we should, in all seriousness, take up the education of our people, particularly in Quranic fundamentals, and life’s permanent Values. There are many Islamic Books which explains with the help of authentic Lexicons, the meaning of Quranic words, idioms, phrases, special terms and new concepts, should prove helpful in an intelligent study of the Holy Book, Al-Quran.


Muslim Character: Quranic Way of LifeSome of the lessons from Quran that apply to our general living!

1. Respect and honor all human beings irrespective of their religion, colour, race, sex, language, status, property, birth, profession/job and so on [17/70]

2.Talk straight, to the point, without any ambiguity or deception [33/70]

3. Choose best words to speak and say them in the best possible way [17/53, 2/83]

4.Do not shout. Speak politely keeping your voice low. [31/19]

5.Always speak the truth. Shun words that are deceitful and ostentatious [22/30]

6. Do not confound truth with falsehood [2/42]

7.Say with your mouth what is in your heart [3/167]

8. Speak in a civilized manner in a language that is recognized by the society and is commonly used! [4/5]

9. When you voice an opinion, be just, even if it is against a relative[6/152]

10. Do not be a bragging boaster [31/18]

11. Do not talk, listen or do anything vain [23/3, 28/55]

12. Do not participate in any paltry. If you pass near a futile play, then pass by with dignity [25/72]

13. Do not verge upon any immodesty or lewdness whether surreptitious or overt [6/151].

14. If, unintentionally, any misconduct occurs by you, then correct yourself expeditiously [3/134].

15. Do not be contemptuous or arrogant with people [31/18]

16. Do not walk haughtily or with conceit [17/37, 31/18]

17. Be moderate in thy pace [31/19]


18. Walk with humility and sedateness [25/63]

19. Keep your gazes lowered devoid of any lecherous leers and salacious stares ! [24/30-31, 40/19].

20. If you do not have complete k nowledge about anything, better keep your mouth shut. You might think that speaking about something without full knowledge is a trivial matter. But it might have grave consequences [24/15-16]

21. When you hear something malicious about someone, keep a favorable view about him/her until you attain full knowledge about the matter. Consider others innocent until they are proven guilty with solid and truthful evidence [24/12-13]

22. Ascertain the truth of any news, lest you smite someone in ignorance and afterward repent of what you did[49/6]

23. Do not follow blindly any information of which you have no direct knowledge. (Using your faculties of perception and conception) you must verify it for yourself. In the Court of your Lord, you will be held accountable for your hearing, sight, and the faculty of reasoning [17/36].

24. Never think that you have reached the final stage of knowledge and nob! ody knows more than yourself. Remember! Above everyone endowed with knowledge is another endowed with more knowledge [12/76]. Even the Prophet [p.b.u.h] was asked to keep praying, "O My Sustainer! Advanceme in knowledge." [20:114]

25. The believers are but a single Brotherhood. Live like members of one family, brothers and sisters unto one another [49/10].

26. Do not make mockery of others or ridicule others [49/11]

27. Do not defame others [49/11]

28. Do not insult others by nicknames [49/11]

29. Avoid suspicion and guesswork. Suspicion and guesswork mightdeplete your communal energy [49/12]

30. Spy not upon one another [49/12]


31. Do not backbite one another [49! /12]

32. When you meet each other, offer good wishes and blessings for safety. One who conveys to you a message of safety and security and also when a courteous greeting is offered to you, meet it with a greeting still more courteous or (at least) of equal courtesy [4/86]

33. When you enter your own home or the home of somebody else, compliment the inmates [24/61]

34. Do not enter houses other than your own until you have sought permission; and then greet the inmates and wish them a life of blessing, purity and pleasure [24/27]

35. Treat kindly" Your parents" Relatives" The orphans" And those who have been left alone in the society [4/36]

36. Take care of" The needy," The disabled" Those whose hard earned income is insufficient to meet their needs" And those whose businesses have stalled" And those who have lost their jobs. [4/36]

37. Treat kindly " Your related neighbours, and unrelat! ed neighbours " Companions by your side in public gatherings, or public transportation. [4/36]

38. Be generous to the needy wayfarer, the homeless son of the street, and the one who reaches you in a destitute condition [4/36]

39. Be nice to people who work under your care. [4/36]

40. Do not follow up what you have given to others to afflict them with reminders of your generosity [2/262].

41. Do not expect a return for your good behaviour, not even thanks [76/9]


42. Cooperate with one another in good deeds and do not cooperate with others in evil and bad matters [5/2]

43. Do no try to impress people on account of self-proclaimed virtues [53/32]

44. You should enjoin right conduct on others but mend your own ways first. Actions speak louder than words. You must first practice good deeds yourself, then preach [2/44]45. Correct yourself and your families first [before trying to correct others] [66/6]

46.Pardon gracefully if anyone among you who commits a bad deed out of ignorance, and then repents and amends[6/54, 3/134]

47. Divert and sublimate your anger and potentially virulent emotions to creative energy, and become a source of tranquility and comfort to people [3/134]

48. Call people to the Way of your Lord with wisdom and beautiful exhortation. Reason with them most decently [16/125]

49. Leave to themselves those who do not give any importance to the Divine code and have adopted and consider it as mere play and amusement [6/70]

50. Sit not in the company of those who ridicule Divine Law unless they engage in some other conversation[4/140]

51. Do not be jealous of those who are blessed [4/54]

52. In your collective life, make rooms for others [58/11]

53. When invited to ! dine, Go at the appointed time. Do not arrive too early to wait for the preparation of meal or linger after eating to engage in bootless babble. Such things may cause inconvenience to the host [33/53]

54.Eat and drink [what is lawful] in moderation [7/31].

55. Do not squander your wealth senselessly [17/26]

56. Fulfill your promises and commitments [17/34]

57.Keep yourself clean, pure [9/108, 4/43, 5/6].

58. Dress-up in agreeable attire and adorn yourself with exquisite


character from inside out[7/26]

59. Seek your provision only by fair endeavour [29/17, 2/188]

60. Do not devour the wealth and property of others unjustly, nor bribe the officials or the judges to deprive others of their possessions [2/188]


Character Building in Islam

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